IN this preſent evill world, the deareſt of God's Saints are often militant (in a warfaring condition often;) and whiles here they are, alwayes itinerant (in a wayfaring condition alwayes.)

They have Enemies enough, and ſtrangers are they unto all that are not right to Heaven-wards, that are open ſinners, or but pretended Saints.

They are hated by many, and not owned by the moſt; perſecuted by not a few, deſerted (in their extreame wants) almoſt by every one, by all, ſure in whoſe hearts Chriſt dwelleth not by faith Eph. 3. 17.; So this Apoſtolicall exhortation is needfull for their conſolation, that they take none offence at the Croſſe of Chriſt, but that they cloſely buckle themſelves to be with him crucified, and ſoundly animated, peremptorily to deny their owne ſelves, to take up their owne croſſe daily, and ſo chearfully and undantedly to follow Chriſt Luk. 9. 23., even unto death and in death to be his couragious and moſt conſtant Followers.

I called this Text an Exhortation; I may fitly call it a chaine of Exhortations, of ſutable and ſeaſonable Exhortations, and all of them cloſed up in a pithy apprecation.

The firſt Exhortation is to the perpetuity of Rejoycing; the next to the moderate behaving a mans ſelfe in all occurrences.

The laſt, to a dependency upon God amidſt the throngs of whatever cares the world preſſeth us withall, and enforceth continually upon us, to make us forgetfull of our God.

We are thus to the perpetuity of rejoycing, by our holy Apoſtle exhorted, and the Exhortation (to worke us ſeriouſly unto it) is redoubled, Rejoyce in the Lord alwaies, and againe I ſay Rejoyce.

The againe and againe rejoycing, is the Chriſtian rejoycing, the rejoycing it is in the Lord.

Worldlings rejoycings are in their vanities, ever with vexations accompanied; mad rejoycings are they, ever ending in horrour: I have ſaid of laughter, it is mad, and of mirth, what doth it Eccleſ. 2. 2.

Mad laughter and prophane mirth, doth it knoweth not what.

Chriſts woe is thereon; Woe unto you that now laugh, for yee ſhall mourne and weep Luk. 6. 25..

Extremum gaudij luctus occupat, all rejoycing out of Chriſt is wound up in mourning, and that mourning ſhall have no ending, nor ſhall any of the teares thereof be put up into the Lords bottels.

The right rejoycing (that ſhall be an evermore rejoycing) is the rejoycing in the Lord: That our names are written in the book of Life, is the very life of rejoycing Luk. 10. 20.

All other rejoycing is but madneſſe, it is groundleſſe altogether; it knoweth not what it doth, it doth what it cannot know, that it ſhall have Gods approbation; nay if it reflect upon Gods revealings, cannot but know, that reprobation will thereof be the diſmall concluſion.

But the Chriſtian rejoycing, is an evermore rejoycing; Rejoyce evermore, is our Apoſtles expreſſion Theſ. 5. 16..

In the hope of the glory of God is their rejoycing, that have in their hearts this aſſurance by faith, that their names are in the records of Heaven indelibly regiſtred.

In the hope of the glory of God is their rejoycing Rom. 5. 2..

And not onely ſo, the Apoſtle addes further, in the three annexed verſes; but we (the rejoycers in the Lord) glory in tribulations (not onely rejoyce, but even glory in them) as knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts by the holy Ghoſt, which is given unto us.

You here may cleerly ſee the wide difference now betweene the rejoycings of ſinners and of Saints, of prophane worldlings, and of religious Chriſtians.

The one is deceitfull, vaniſhing, periſhing and in perdition enwrapping; the other fixed, eternall, happy making, and ſo continuing in thoſe in whom it takes place, being in proſperity and adverſity ſtill the ſame.

Plenties ſwell it not up, neither wants caſt it downe, calme times never make it forgetfull of God, nor tumults deterre them from the conſtant ſervice of God, in whom God works it by the Miniſters of his owne appointing.

This rejoycing in the Lord alway, this againe and again rejoycing, is the joy in the holy Ghoſt; it is that gladſome, that ſweet, that comfortable motion of the heart by the Spirit of Adoption, ſtirred up in the elect Servants and Saints of God, upon the feeling of Gods love to them-wards in Jeſus Chriſt, as the forerunner and aſſurer of the life eternally happy. Both in earthly and ſpirituall bleſſings have we the tokens of Gods love to us-wards in Chriſt, eſpecially in the ſpirituall.

The Kingdome of God is righteouſneſſe and peace, and joy in the holy Ghost, writes our Apoſtle Ro. 14. 17..

When Chriſts joy remains in us, our joy becomes the Full joy Joh. 15. 11..

It is the joy unſpeakable, the glorious joy, ſo by Saint Peter ſtiled 1 Pet. 1. 8.: and fitly, becauſe of Heavens Kingdome, it is a maine part.

With all joy and peace through beleeving, are the elected and ſelected ones of God filled Ro. 15. 13..

A very Heaven is in their conſciences, and a conſtellation is there of all vertues and graces, beamed from the Father of Lights in his Irradiations upon them.

This Saint Paul appreca • es to the Romans, and I in his words to you; The God of Hope fill you with all joy and peace in beleeving, that yee may abound in Hope through the power of the holy Ghoſt Ro. 15. 13..

This were a fit bough alwayes to be chirping on; but our Text is a Tree of many boughs and branches, and gladly bird-like, would I be upon them all in this one Houre.

To the next then doe I ſwiftly betake me, and that is Moderation, Let your Moderation be knowne to all men.

Chriſtian moderation is the bridler in of our affections, and the bounder of our paſſions, throughout our converſation among men of all ranks and humours.

The ſelf-willed are the perpetuall diſturbers of themſelves and others, even of all within their reach; they will doe no right, they will endure no wrong; but the ſoberly moderate and wel-tempered Chriſtian ſo ballanceth himſelfe, that he carrieth every thing even, and in all occurrences, keeps him (ſo neere as poſſibly he can) in a ſtare of Aequality.

To neither hand ſwerves he, but alwayes ſteadily behaves himſelf (never at at any time giddily) in all manner affaires; extremity hurries not him on, but Aequity povſeth and guideth him; never is he rigidly ſtrict, to preſſe on others what is unmeet, but ever watchfull to keep his feet from running into injurious wayes and courſes, and his hands from wrongfull doings, upon whatever occaſions or urgencies.

Right Chriſtians accommodate themſelves unto one another by way of concord, wheras diſcord even in things triviall, maketh wounds and keeps them open by rigorous auſterity and very niceties, not of conſcience onely but even of credit.

That of Abraham, the Father of the faithfull, is quite forgotten in theſe riged and rugged times.

Saith he to Lot (the elder to the younger, the Unkle to his Nephew) Let there be no ſtrife I pray thee betweene me and thee, nor between my Heard-men and thy Heardmen, for we are Brethren Gen. 13. 8.

When ſtrife is not heeded ſoone and ſpeedily moderated, a Gangrene makes it uncurable, and nothing but rooting out and cutting off will be the iſſue; a bloody iſſue, till the one or the other party even bleed to death (and not ſeldome both) there is no ſtay.

Stories are fraught with ſuch relations, and it were wel that we ſeriouſly and cloſely ſtudied them, that we (in the ſame kind) become not a Tragick-hiſtory to the times enſuing ours.

We are Brethren, is a ſtrong argument to breake off diſcords, and in the cloſeſt bonds of concord to be reunited.

Nearneſſe in blood preſſeth the duty upon us, nearneſſe in the faith of Religion, and in the religiouſneſſe of faith, farre much more.

Look we on the Vocation wherewith we are called, that of Chriſtianity, a right worthy Vocation, and be it our care (yea and our conſcience) to walk worthy thereof; we have it from Apoſtolicall Intreaty and Injunction Eph. 4. 1., and it were well we hearted what is by him there ſubjoyned: Be your walking (that is, your Chriſtian behaviour and converſe in the world) in all lowlineſſe and meekneſſe, with long-ſuffering, forbearing one another in love, endeavouring to keep unity of the Spirit in the bond of peace: There is one body and one spirit, even as yee are called in one hope of your calling. There is one Lord, one Faith, one Baptiſme, one God and Father of all, who is above all, and through all, and in us all.

And the cloſe of the Chapter is ſutable hereunto, and home to the poynt we are on in our Text, the expreſſion of our Moderation ver. 31. 32.; Let all bitterneſſe and wrath, and anger, and clamour, and evill ſpeaking be put away from you, with all malice, and be ye kind one to another, tender-hearted, forgiving one another even as God for Chriſts ſake hath forgiven you.

And note here with me, that the Apoſtle ſaith not bluntly, be ye moderate, but let your moderation be knowne; ſo evident, that it may be undeniably apparent, knowne, evident; apparent to men, to all men, to all men that have eyes and wils to ſee it, and judgements to conceive of it as it is.

When we are moderate, not for Vain-glory, but for Gods glory, not to be pointed at for ſuch, but to be ſuch indeed; not to be admired of others, but to build them up to Heaven-wards by our example, (in right ingenity and Dove-like ſimplicity) is that which our Apoſtle laboureth to worke us unto; and that of our Saviour likewiſe drives it home Mat. 5. 16.: Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven.

Which paſſage of our Saviour by that of his Apoſtle Saint Peter, is ſet forth to the very life 1 Pet. 2. 11. 12..

Dearly beloved, I beſeech you (as Strangers and Pilgrims) abstaine from fleſhly lusts, which warre againſt the ſoule, having your converſation honeſt among the Gentiles, that whereas they ſpeake againſt you as evill doers, they may (by your good works, which they ſhall behold) glorifie God in the day of Viſitation.

Pliny the younger, (Proconſul under Trajane the Emperour, of Chriſtians the fierce perſecutor) obſerving the Moderation of the Chriſtians, then in all their demeanours and lightſome behaviour in the darkſome world, recommended them for ſuch to that Emperour, and it turned his enraged fierceneſſe againſt them, into an order taken for their indemnity and ſecurity amidſt the maliciouſly bent againſt them: When a mans wayes doe pleaſe the Lord, he maketh even his enemies to be at peace with him Prov. 16. 7.: And this leads us by the hand to that which followes in the Text (as annexed with this Exhortation) The Lord is at hand.

At hand the Lord God is, as being every where, at all times preſent; at hand the Lord is by the aſſiſtance of his grace, to bring his choyce ones in Chriſt out of▪ all the endangerments they are in, by the ſinfulneſſe and weakneſſe in their nature corrupted.

At hand the Lord is in the courſe of his judgements, to help them to right that ſuffer wrong, and (in his laſt judgement) to render unto every man according to that he hath done in his body unpartially.

Our onely preſent help, in whatever troubles, is the Lord our God. At hand he is to reſcue us out of our intricate dangers; at hand he is, to extract us out of whatever plunges; at hand he is to pull us out of the hels and horrours of our various ſinnes and entangling perplexities, by ſealing unto our beleeving ſoules the pardons by Chriſts blood ſealed and ratified by the Spirit of his promiſe: Let not the Epicures, Perepoteticks, Stoicks of the times work their poyſons into our hearts: the former (Epicures) deny the providence of God, and to the wheelings of Fortune aſcribe the events of all the affaires in the world.

The middlemoſt (Peripatecians, Aristotles cloſe Adherents, Admirers and Adorers) are in their Univerſalities (God with them, is no minder of particulars:) The laſt (Stoicks) bind God ſo unto cauſes ſecondary, that by fatall neceſſity all things come to paſſe, and that nothing is by divine providence ordered.

Beſides theſe, the world hath a rabble of vainly ſuperſtitious, conceiting God after their owne fancies, not as he hath in his Word revealed himſelfe to us, namely, a God at hand and not a farre off, to the moderators of themſelves according to his preſcriptions.

Among all Davids Pſalmes be that familiar unto you by frequent meditation (Pſal. 107.)

A mappe it is of Gods being at hand to all his punctually, and ſtirres up all (in all occurrences) to take notice of Gods Handy-work, and to praiſe him ever for his goodneſſe, and for his wonderfull works to the children of men (ver. 8. 15. 21. 31. of that precious Pſalme.)

In the temporall bleſſings of our God, are his ſpirituall bleſſings therein chanted forth moſt harmoniouſly.

At hand our God is to the wanderers in deſart places; at hand God is to the ſhut up in deſmal priſons (feitered and tormented there;) at hand God is to the caſt upon their ſick beds, and with various diſeaſes toſſed there, and grievouſly turmoyled.

A four-fold exemplification of Gods preſence in mens troubles, and of his reſcuing them graciouſly thereout, is in that Pſalme diſtinctly ſpecified.

The two former examples are of the calamitous in a vagring condition (in a toſſing on the Land and on the Sea) repreſented ſo as if we even ſaw them tempeſtbeaten.

The two latter examples are in a condition not vagring indeed, but fixed; yet ſo fixed, as tranf-fixed, as put to pains above humane ſupportment; Externall violence in priſon-extremities, internall grievance in varieties of diſeaſes, try the mettals of Gods endeared ones; There is the patience of the Saints put to it; Therein the • ryall and the proof of them to be true and ſound, cleer • y evidenced; Gods temporall deliverances in theſe kinds are remarkable, but our ſpirituall deliverances exceed all the temporall by farre.

The Churches deliverances by her Saviour the Lord Jeſus, ſhould often be revolved in our thoughts, and all the yeer (yea all our yeers on Earth) ſhould be a Chriſtmaſſe in this regard, a feſtivall, continuated and celebrated rejoycingly.

As Chriſt, before he was exhibited to the World in the fleſh, was once promiſed, and often re-promiſed, and our Forefathers in the faith thereby ſuſtained in their longings for him and expectations of him; ſo after his manifeſtation in our nature, and finiſhing the work of our Redemption therein: Firſt he gave direction for the Faith Chriſtian, by the Apoſtles and their cloſe Succeſſors; and afterwards, when Hereſies and Sciſmes had tainted the ſame, he againe reformed it, and continueth that bleſſed Reformation.

I have here before me a world of matter, but I muſt take up and ſpeed me to the next Bough, largely diſpread and into many branches diſtinguiſhed: Be carefull for nothing, but in every thing, by prayer and ſupplication, with thankſgiving, let your requests be made knowne to God.

Be carefull for nothing.) A double carefulneſſe we read of, a carefulneſſe forbidden, and an enjoyned carefulneſſe.

This latter is a taking thought, both in what and how we may approve our ſelves unto, and in our perſons and whole deportment on earth pleaſe our good and gracious Father which is in Heaven, wherein his Sonne our redeeming Lord he hath prepared the Manſions of eternity for us, after our pilgrimage in this vale of miſery.

By doing the will of our Father, as in his Word he hath revealed the ſame to us, is this care taken, and by us conſcionably performed.

This is to us recommended in the Corinthians 2 Cor. 7. 11, The ſorrowing after a godly ſort, what carefulneſſe hath it wrought in you?

This carefulneſſe is a ſtudiouſneſſe to avoyd the track of ſinne and ſinners, and a cloſeneſſe of adherence unto God in a way of holineſſe that leadeth to happineſſe.

When we take due thought for the welfare of our owne ſoules, and for the drawing of others with us on to God, this way are we carefull, and God accepteth of us in Chriſt, and highly approveth us.

Yea, a moderate carefulneſſe for the things of this life, without diſtruſtfulneſſe in God, is both good and commendable; but when our Apoſtle chargeth us to take care for nothing, it is Anxiouſneſſe he points at, and diſſwades from.

This is interpreted by that of our provident Lord; Care not for to morrow Mat. 6. 34., our faith on Gods Providence muſt caſt diffidence out of us.

Saint Peter thus expreſſeth it; caſt all your care upon God, for he careth for you 1 Pet. 1. 7..

Where the word All is emphaticall, and very expreſſive.

It is not ſufficient for a right Chriſtian, to caſt this care, or that care, or the other on God.

Nothing muſt excrutiate us who have God for a Provider.

It may fall out that the very lighteſt cares may ſo preſſe us downe, that we may become unfit to undergoe the very leſt burden of our calings, as not the greateſt can be too heavy for us, when the whole load of our cares are on God, the perpetuall care and provider for us.

And in the word Caſt likewiſe, an intimation is there worthy our cloſeſt obſervation.

It ſignifies, that we ſhould rouſe up what perplexeth us, and roule it all on God.

Be we rid of Anxieties, as for us over-maſterfull; but no burden is over-heavy for his Shoulders.

And how ſhall we caſt all our cares on God? by letting our requeſts be made knowne to God.

God is ready to free us of our cares, and to take the charge both of our perſons, and of what concerns us for good; but he will be requeſted of us, and then ſhall we be under his wings for ſhelter and for ſafety. It is not to informe God that we put up requeſts to God; no, he knowes our thoughts afarre off, he knoweth them ere they ariſe in us, knowes them ere we can mold them up into requeſts, and ſo put them up unto the Throne of Grace.

It is not ſimply for the manifeſting of them to God, but to obtaine Gods approbation of them, and of us for them.

Chriſt will diſclaime the knowledge of Hypocrits at▪ the laſt day (I never knew you▪ ) and yet who are more in prayer then they? but their prayers are but Ayrebeatings, as ſounding braſſe, or tinkling Cymbals, all their devotions.

Requeſts made knowne to God are ſuch, as God by effects makes it knowne, that he hath with approbation admitted them.

When we thrive to Heaven-wards, and are provided▪ for on earth to contentment, it appeares, that we have not been at our prayers in vaine.

To all that call upon him God is neere, but ſuch muſt they be as in truth call upon him Pſ. 145. 18..

Otherwiſe he knowes them not with approbation, with acceptation heares them not.

When we are true of heart, Gods Ears are full open to our requeſts, and never have we in them repulſes from him.

Aske and it ſhall be given you, ſeeke and yee ſhall find, knock, and unto you ſhall it be opened; for every one that asketh receiveth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened Mat. 7. 78..

When our requeſts unto God are faithfull, earneſt and conſtant, God takes notice of them, and we from God have ſeaſonable anſwers.

Requeſts put up to men are often frivolous.

Either to grant them is not in their power, or not in their will; but neither are in God wanting, and nothing ſhall be to them wanting who are nor deficient in this requeſting duty, but are in it ſo earneſt, that with Jacob the Patriarch, they will not let the Lord goe, till from the Lord they find and feele a bleſſing, and in that bleſſing full ſweetly enjoy God: Now our requeſts unto are God made known by prayer, ſupplication, thankſgiving; A touch muſt I needs give you of each of them, and God by his Spirit touch your hearts in the uſe of them all.

〈 in non-Latin alphabet 〉 , Prayer is our requeſt unto God our Heavenly Father, for the ſupply of what may ſuſtaine us and fit us for Heaven, that may enable us (both temporally and ſpiritually) to hold on and to hold out in our callings, till hence we are called to our abode in glory, to our Manſions of eternity.

〈 in non-Latin alphabet 〉 , Supplication is our requeſt to God, by way▪ of deprecation, either to have evils removed from us, or ſweetned to us: Sinnes and miſeries involve us here, but Gods providence is over us, and all ſhall work for the beſt unto us, who by conſtant ſupplication referre our ſelves unto, and both alwayes, and in all things depend on God, and although he even nay us, are fully reſolved (with that man of the right mettall, holy and patient Job) to truſt in him.

〈 in non-Latin alphabet 〉 , Thankſgiving is a requeſt to God to accept of our thanks (our poore thankes) for his richly multiplied benefits on us conferred in Jeſus Chriſt.

As it becommeth the righteous to be thankfull, ſo in all things rendring perpetuated thankes unto God, by them God is invited to the continuation of bleſſings, to their ſetled aſſurance of his eternall favours.

In that which uſually we do call the Lords Prayer are all theſe requeſts uncomparably couched, Prayer, Supplication, Thankſgiving.

Be it in our hearts alwayes, and in our mouthes often upon occaſions.

Thus pray we z, and pray we this; when ye pray, ſay Our Father a; and never forget we that prayer, leſt in our owne (without an eye on that and cloſe with that) we be loſt as in ſo many Wilderneſſes full of intricacies, full of enormities, full of endangerments.

I cloſe with that of our Engliſh Bernard. In the Lords Prayer, whether we regard the brevity, perfection, authority, method, efficacy or neceſſity of it, it is to be beleeved, that no Saint or Angell is able to march the plat-forme thereof; being large for matter, ſhort for phraſe, and ſweet for order: Take withall (for the cleering of this branch in our Text, and for your right apprehending and uſing of the Lords Prayer) the Explication and Application thereof from the ſame Author (and others) thus; Our Father (by the right of creation, by the merit of compaſſionate and bowell-mercies, by the gracious proviſion of things needfull and uſefull for us;) which art in Heaven, (the Seat of thy Majeſty in the very radiancy of glory, the Inheritance of thy children by adoption and grace, the Kingdome of endleſſe and un-diſturbed happineſſe;) hallowed be thy name (by the thoughts of our hearts, by the words of our mouthes, by the works of our hands) thy Kingdome come (that of grace to inſpire us, that of power to defend us, that of glory to crowne us;) thy will be done (in our weale and in our woe, in our fulneſſe and in our needfulneſſe, in our life temporall, and at our death the change of this for a better life;) in Earth as it is in Heaven, (in us below as it is in the glorious Angels above; done willingly, readily, cheerfully, faithfully; done without the very leaſt murmuring, without any let or any manner hindering, without fraudulent and deceitfull jugling, the cheating way of ſerving God▪ in the complementalneſſe of Religion;) Give us this day our daily Bread, (for the nouriſhment of theſe our decaying bodies, for the ſpirituall feeding of our Heavenbred ſoules, for the reliefe of all our neceſſities, whether bodily or ſpirituall, whether for our ſuſtentation here for a time, or preparation for hereafter, to the dayes of eternity;) And forgive us our Treſpaſſes, (thoſe wher • by thou our Father art in the courſe of our ſinfull live diſhonoured, our Neighbours any wayes wronged, our ſelves heedleſly endangered, and with many miſeries perpetually even day by day enthralled;) as we forgive them that Treſpaſſe againſt us, (that have hurt us in our bodies, that have hindred us in our goods and eſtates, that have wronged us in our good names and reputations;) And lead us not into tentation, (the tentation of the world, lying and rotting in all manner of wickedneſſe; the tentation of the fleſh, our boſome-inticing Dalilah, over-neare and over-deare unto us; the tentation of Satan, our common adverſary, the perpetuall hunter of us to utter perdition and deſtruction:) But deliver us from evill, (forgive that is paſt, remove that is preſent, what is to come graciouſly ſo prevent, that nothing may ever make a ſeperation between thee and us, thee our Father, and us thine adopted ones in the Lord Jeſus Chriſt, the Sonne, as of thy nature, ſo of thine entireſt love:) For thine is the Kingdome, (to rule and overrule all:) thine the power, to command and to doe all:) thine the glory, (to be all in all to all thine:) and all theſe for ever and ever, (in the world that is preſent, and in the world that is to come,:) unlimited is thy Kingdome, thy power and thy glory, Amen, (thou ſayſt it and ſo it is:) Amen, (thou doeſt promiſe it and ſo ſhall it be;) Amen is our eccho to what thou ſayſt and promifeſt; so be it Heavenly Father, is the faithfull Amen to all the requeſts our gracious Lord hath taught us, to put up affectionately unto thee.

And now from the Apoſtles Exhortations to various duties, which (in a plaine way) we have explained; proceed we in the laſt place, to the Apoſtles cloſing up of all with a right ſutable apprecation; and the peaco of God which paſſeth all under standing ſhall keep your hearts and minds through Chriſt Jeſus.

I ſhall briefly & cloſely open this, & leave it with you as an hearty farewell of your worn-out Paſtour, whoſe prayer ever ſhall be for your thriving to Heaven-wards.

The peace of God was the Apoſtles apprecation to his Phillipians, and is mine to you; once mine, but now left to your owne choice of a Preacher, and God fit you with one that may fit you for God.

By the peace of God (in this paſſage) conceive that peace which God worketh in beleeving conſciences, as an effect of the Goſpell to them ſincerely preached.

My ſoule aſſures me, that I never delivered any thing from this Pulpit that was unſound, untrue; never hucſtered the Word of God to the humouring of any, for byends of mine owne, never hood-winked any Pariſhoner by forged interpretations, raked out either of the Channels of Rome, or Dung-hils of Amſterdum; otherwiſe (even of a child from my beleeving Parents, ſoundly Proteſtant) learned I Chriſt, and both in truth and cleerneſſe have ſo taught him.

And this Teſtimony of mine owne conſcience (on it ſelfe ſeriouſly reflecting) is to me as thouſands of Witneſſes: God ſo deale with my ſoule, as I have been faithfull to you-wards (in the whole courſe of my Miniſtery among you) for the ſolid good of your ſoules: And now my prayer is for you, that the peace of God may ſettle in you; onely that peace is the peace ſurpaſſing, a peace that hath no bounds, no termination, no expiration.

The peace it is the onely peace that paſſeth all underſtanding.

The World conceives the Godly to have no peace, but the godly know that the wicked World hath none, no not when it is at the quieteſt; we have it from him that had it immediately from God (Iſaiah, that Prophet Evangelicall, or propheticall Evangeliſt) There is no peace (ſaith my God) to the wicked; and in that one Prophet we find it twice recorded chap. 48. 22 & 57. 21..

And he addes this compariſon to ſet it forth to the very full; Sea-like the wicked cannot reſt; when any winds trouble them, their waters caſt up mire and dirt, and with their fulſomneſſe and noyſomneſſe, not a corner is there any where that ſtinks not of them; yet even in their diſturbances, a peace there is in godly conſciences, a peace paſſing the capacity of worldly mens underſtandings, a ſetled and a ſetling peace.

And no mervail, for it keepeth their hearts and minds through Chriſt Jeſus.

Liſten unto the legacy of Chriſts bequeathing.

The Hearts keeper it is, and the minds keeper, and both in the right temper of un-diſturbed tranquility▪ Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you; let not your heart be troubled, neither let it be afraid Joh. 14. 27.

The peace of the world is like the world, fickle; now on, ſoone againe quite off, ever giddy never ſteady: The children of men are deceitfull upon the weights, light as vanity, yea then vanity it ſelfe lighter Pſal. 62. 9..

And wiſe Salomon (the Sonne of religious David) proves throughout his Eccleſiaſtes, that book of proofes by him experienced.

But the Peace of God through Jeſus Chriſt, or that peace we have bequeathed us from Chriſt is ſuch a peace, which as the world cannot give us, ſo it cannot take the ſame from us: Our Peace-maker is the ſecurer of the peace we have from him; our hearts and minds are in ſafe cuſtody thereby. Out of Satans reach they are, and above the malice of every ſatanically-minded and handed wretch (yea and tongued too) in both ſexes. We may have our good names by ſlanderouſneſſe blemiſhed, our eſtates by the violence of plunder ruined, our temporary lives by the bloodineſſe of war or by any manner of diſeaſe (peſtilentiall or otherwiſe) taken from us; but the peace made between the God of faithfulneſſe and our beleeving ſouls is altogether unbereavable.

Hel! gates cannot there be prevalent, where Gods pardon and peace are entred; and where in the blood of Chriſt beleevers are ſealed (by the ſpirit of Chriſt) to the day of full Redemption. I ſhall now referre you to the preſent cloſe peruſall (and to the practicall uſe, whiles you have a day on earth to live) of that 91 Pſalm, It begins thus, He that dwelleth in the ſecret place of the moſt high ſhall abide under the ſhadow of the Almighty: and it thus concludes, he ſhall call upon me and I will anſwer him, with long life will I ſatisfie him, and ſhew him my ſalvation. Here (and in the reſt of that Pſalm) is the peace of God diſplayed, a peace paſſing the underſtanding of naturall men, as not at all therewith acquainted a peace keeping the hearts and minds of the regenerate in an heavenly temper, and filling them with joy unſpeakable & full of glory 1 Pet. 1. 8. The Kingdom of God is righteouſneſſe, peace and joy in the holy Ghoſt Ro. 14. 17.. And our Saviour tels us that this Kingdom is within us Luk. 12 11.. A Kingdom it is that comes not with obſervation, loe, it is here, or, loe 〈…〉 there, is but frivolous diſcourſe: for behold the Kingdom of God is within you, it conſiſteth (as formerly you heard from St. Paul) in righteouſneſſe, peace & joy in the holy Ghoſt, all within all in the hearts of beleevers. When Jeſus Chriſt dwels in the heart by faith (as Saint Paul averreth he doth Epheſ. 3. 17.) & every Beleever knoweth it) there is rejoycing in the Lord, there is the unſtinted expreſſion of Moderation, there is the aſſurance of the Lords aſſiſſance, there is a caſting on God the care of our welfare in a perpetuated laying downe of our requeſts before him in prayer, ſupplication, thankſgiving, and there the peace of God which paſſeth all underſtanding keeps through Jeſus Chriſt the hearts and minds of Chriſtians. I hope what I have at this time delivered is generally underſtood, and my prayer is that it may particularly be derived into practiſe. If wirh this reſolution you approach the Lords Table, my hope is (and my prayer ſeconds it) that you will (hence-forward) prove thriving Chriſtians, that you will grow in grace and in the knowledge of our Lord and Saviour Jeſus Chriſt 2 Pet. 3. 18.. Not to goe forward in Religion is to goe backward, is to pull downe what formerly we have built up; is to end in the fleſh, although we have begun in the ſpirit. And from any ſuch courſe the Lord divert us all, and make our wils plyable to his will in all things, to his glory in our ſalvation. The Lord evermore bleſſe you and evermore keep you all; the Lord make his face to ſhine perpetually upon you all & unto you all, & to all your poſterity be unſtintedly gracious; the Lord lift up his countenance upon you all, & give you al his peace that paſſeth all underſtanding, to the keeping of all your hearts and minds in all integrity through Jeſus Chriſt the Righteous, to whom (with thee; O Father, & the holy Ghoſt, from you both our comforter, three Perſons, one very God) b • • ll glory to all eternity, Amen▪